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Remember, Dear pilgrim
Author : Dr. Mufti Lo`ai Somay`at
Date Added : 04-11-2024

 

(This article is an adaptation of a sermon delivered by Dr. Yusuf Al-Qaradawi at the Umar Ibn Al-Khattab Mosque in Doha on July 31, 2001, with slight modifications, as sourced from the website).

 

The pilgrimage to the Sacred House of Allah is a great physical and spiritual journey, one that offers numerous virtues and impacts on the soul. For this journey to bear its intended fruits, the pilgrim must consider the following:

First: When intending to perform Hajj to the Sacred House of Allah

Begin with sincere repentance from past sins and wrongdoings, so you may undertake this sacred ritual in the best state. Allah The Almighty Says (What means): "O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow." [At-Tahrim/8].

Make your intention solely for Allah in performing the Hajj, as Allah Says (What means): "And complete the Hajj and ‘Umrah for Allah." [Al-Baqarah/196]. The Prophet (PBUH) said: "Actions are judged by intentions, and each person will have what they intended." [Al-Bukhari].

Choose lawful earnings for your journey, for a Muslim is required to avoid prohibited sources of income and sustenance. Allah Says (What means): "O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship." [Al-Baqarah/172]. This is essential for every journey, especially the journey of Hajj and Umrah, as it is most fitting to be free from forbidden earnings and unlawful food. If a pilgrim performs Hajj or Umrah with ill-gotten gains, their supplication is not accepted, and their pilgrimage is not valid. An authentic meaning, though not necessarily a verified narration, conveys: "When a person sets out for Hajj with lawful provision, and he puts his foot in the stirrup [or boards his vehicle or plane] and says: "Here I am, O Allah, at Your service (Labbayk Allahumma Labbayk)" a caller from the heavens responds, "Here I am, and may you prosper! Your provision is lawful, your mount is lawful, and your pilgrimage is accepted without sin." However, if someone sets out with ill-gotten provision, places his foot in the stirrup, and says: "Labbayk," a caller from the heavens responds, "There is no labbayk and no prosperity for you; your provision is forbidden, your mount is forbidden, and your pilgrimage brings sin, not reward." [Al-Targhib Wal-Tarhib, Al-Mundhiri/Vol. 2/P.175].

Prepare a will, particularly if you have outstanding debts. If you owe debts with no means to settle them, it is not permissible to perform Hajj. Repayment of debts takes precedence over Hajj unless the creditor permits you to proceed.

Provide for those who depend on you financially, as their sustenance takes precedence over your Hajj.

Choose, for this blessed journey, righteous companions who are mindful of Allah, so you may benefit from their company and avoid negative influences, as the Prophet (PBUH) said: "A person follows the religion of their close companion."

Prepare yourself for patience in the face of hardships, as Hajj is a journey that demands endurance, and your reward will be proportional to your effort.

Second: Upon Departure

Bid farewell to family and friends with the words: "I entrust Allah with your religion, your trusts, and the last of your deeds."

When preparing for travel, recite the travel and boarding supplication, as narrated about Ali Ibn Abi Talib (may Allah be pleased with him). When a riding animal was brought for him to mount, he placed his foot in the stirrup and said, "In the name of Allah." Once he was settled on its back, he said: "All praise is due to Allah." Then he recited (What means): "Exalted is He who has subjected this to us, and we could not have otherwise subdued it. And indeed we, to our Lord, will surely return." [Al-Zukruf,/13-14]. He then continued, saying: "All praise is due to Allah" three times, followed by "Allah is the Greatest" three times, and concluded with, "Exalted are You, O Allah, indeed I have wronged myself, so forgive me, for none forgives sins except You." After this, he smiled. When asked why he smiled, he replied that he had seen the Prophet (PBUH) do the same and then smile. Ali asked the Prophet (PBUH) why he smiled, and the Prophet replied: "Your Lord, Exalted and Glorified, is pleased with His servant when he says: "O my Lord, forgive me my sins,’ knowing that no one forgives sins except Me." [Narrated by Abu Dawood and authenticated by Al-Albani in Al-Kalim Al-Tayyib/p.173].

Additionally, while traveling, it is recommended to say: "O Allah, we ask You in this journey for goodness, piety, and deeds that are pleasing to You. O Allah, make this journey easy for us and fold its distance. O Allah, You are the Companion on the journey and the Successor over our families. O Allah, I seek refuge in You from the hardships of travel, from a gloomy sight, and from an unfavorable return in our family, wealth, and children." Upon returning, add the following phrase to the above: "Returning, repenting, worshipping, and praising our Lord." [Moslim].

Get to know your fellow pilgrims, treating them with kindness and good manners.

Third: During the Journey

1. You should glorify Allah at every elevation and praise Him at every descent.

2. When you settle in a place, rest area, or village, say what was narrated by Khawla Bint Hakim (may Allah be pleased with her): I heard the Messenger of Allah (PBUH) say: "Whoever settles in a place and says: I seek refuge in the perfect words of Allah from the evil of what He has created; nothing will harm him until he leaves that place." [Moslim].

3. You should maintain the morning and evening remembrances, including reciting the Mu’awwidhat (the last two chapters of the Qur'an) three times. Among them is what was reported by the Prophet (PBUH): "Whoever says in the morning and evening: Glory be to Allah and praise Him one hundred times, no one will come on the Day of Resurrection with anything better than what he brought, except for someone who said the same or increased upon it." [Moslim].

4. You should endure the harm of others, for ‘the believer who mingles with people and patiently bears their harm has a greater reward than one who does not mingle with them and does not bear their harm." [Narrated by Ahmad, and its chain of narration was deemed good by Ibn Hajar in "Fath Al-Bari, Vol.10/P.528].

5. You should advise your brothers in what benefits them in their religion, worldly affairs, and the Hereafter, for "religion is advice," as the Prophet (PBUH) said. They asked: For whom? He said: "For Allah, for His Book, for His Messenger, for the leaders of the Muslims, and for their common folk." [Moslim].

6. You should strive to honor the Muslims, even with the smallest gestures.

Fourth: In Medina, Mecca, and at Other Ritual Sites

Engage in abundant worship through remembrance, prayer, supplication—especially on the Day of Arafah—Quran recitation, and performing the rituals with excellence, as commanded by Allah the Almighty and clarified by His Messenger (PBUH).

Avoid all acts of disobedience to Allah, so that your Hajj may be blessed and accepted.

Show respect towards Allah and His servants, especially in the sacred cities of Mecca and Medina.

Refrain from being overly occupied with worldly affairs, such as buying and selling.

Fifth: The Final Message

"Performing the pilgrimage is a journey of peace for the Muslim. This journey is one of peace, to the land of peace, in a time of peace. It is a peaceful journey where the Muslim abstains from anything that harms others, even arguments, and hunting is not permitted, neither for oneself nor for others. Even pulling up grass in that sacred land is not allowed. It is a state of peace for everything around him and for those around him. He cannot cut his hair or trim his nails; these actions are prohibited.

People in our time call for peace, and Islam teaches the Muslim this peace in the land of peace. It is a place where anyone who enters is secure, to the extent that Umar said: "If I saw the killer of my father in it, my hand would not touch him." Security and peace abound. This great obligation is a significant conference called by Allah, Blessed and Exalted is He, and people respond from every direction and from every deep valley. As the Prophet Muhammad (PBUH) said: "The pilgrims and those performing Umrah are the guests of Allah. He invited them, and they responded to Him. They asked Him, and He granted their requests." [Ibn Majah and Al-Tabarani in the "Al-Mu'jam Al-Kabir" and "Al-Awsat"]. They are the guests of Allah, Exalted be He, to His House, to the land of Allah."

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling of Islamic Law on a fictitious marriage for the purpose of obtaining citizenship?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no such thing in our noble sharīʿah as a "nominal" or "fictitious" marriage or divorce. Marriage and divorce are among the sacred ordinances of Allah, and it is not permissible to manipulate them or use them as a stratagem to obtain worldly gains.
The foundational purpose of a marriage contract is the permanence and continuity of the relationship between the spouses — to establish a family, and to bring forth righteous offspring. So sacred is this bond that Allah the Almighty Himself described it as a solemn covenant (mīthāq ghalīẓ), saying {what means}: "And if you wish to replace one wife with another and you have given one of them a great amount of wealth, do not take any of it back. Would you take it in injustice and manifest sin? And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?" [Al-Nisāʾ/ 20–21]
Accordingly, it is not permissible to resort to manipulation and deception in contracts that Allah, Mighty and Majestic, has described as a "solemn covenant" — all for the sake of material and worldly benefit. Marriage is built upon permanence and does not admit of a fixed time limit. If a time limit is stipulated in the contract, the contract is rendered invalid by the consensus of the jurists. Similarly, marriage is impermissible when there exists a mutual, concealed intention to limit its duration — even if no time limit is explicitly mentioned in the contract — for this constitutes a form of unlawful circumvention of the sharīʿah. This is to say nothing of the lying and deception that such conduct involves, the prohibition of which needs no elaboration. Lying, deception, and fraud for the purpose of obtaining worldly gains are among the gravest of sins.
If, however, the marriage contract is first concluded in a valid sharʿī manner and then registered civilly, it is sound and fully valid. And Allah the Almighty knows best.

What is the Sharia basis of the Udhiyah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
The Sharia basis of the Udhiyah (sacrificial offering) is firmly established through the Quran, the Sunnah, and the Consensus (Ijma') of the Muslims:
1. Evidence from the Holy Quran
Allah the Exalted says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Hajj/36]. He also says {what means}: "So pray to your Lord and sacrifice [to Him alone]" [Al-Kawthar/2]. According to the most well-known scholarly interpretations of this verse, "prayer" refers to the Eid prayer, and "sacrifice" refers to the slaughtering of the Udhiyah.
2. Evidence from the Sunnah
Al-Bara' bin 'Azib (may Allah be pleased with him) narrated that the Prophet ﷺ said: "The first thing we start with on this day of ours is to pray, then we return and sacrifice. Whoever does that has followed our Sunnah, and whoever slaughters before [the prayer], it is merely meat he has provided for his family; it is not part of the ritual sacrifice in any way" [Reported by Bukhari & Muslim].
Anas (may Allah be pleased with him) narrated: "The Prophet ﷺ sacrificed two white rams with horns. He slaughtered them with his own hand, mentioned the name of Allah (Tasmiyah), and said the Takbir" [Reported by Bukhari & Muslim].
3. Evidence from Scholarly Consensus (Ijma')
The Muslims have reached a unanimous consensus on the Sharia basis of the Udhiyah, and no one among the scholars has disagreed with this. [Al-Sherbini, Mughni al-Muhtaj, Vol.6/P.122].And Allah the Exalted knows best.

What is the ruling on someone who fainted while fasting?

● If a person had the intention to fast from the night but then fainted during the day and regained consciousness before sunset, even for a moment, their fast remains valid.
● However, if they remain unconscious for the entire day, from Fajr until sunset, their fast does not count, and they must make up for that day later.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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